In this book, McMahon argues that a reading of Kant's body of work in the light of a pragmatist theory of meaning and language (which arguably is a Kantian legacy) leads one to put community reception ahead of individual reception in the order of aesthetic relations. A core premise of the book is that neo-pragmatism draws attention to an otherwise overlooked aspect of Kant's "Critique of Aesthetic Judgment," and this is the conception of community which it sets forth. While offering an interpretation of Kant's aesthetic theory, the book focuses on the implications of Kant's third critique for contemporary art. McMahon draws upon Kant and his legacy in pragmatist theories of meaning and language to argue that aesthetic judgment is a version of moral judgment: a way to cultivate attitudes conducive to community, which plays a pivotal role in the evolution of language, meaning, and knowledge.

First published in 1999, this study begins with a review of basic biological functions, stressing the importance to the organism of various kinds of information. The 'biology of information' must consider how the brain reacts to new, as contrasted with expected, inputs; these differences are discussed chiefly in relation to language. In language processing predictability is of prime importance, but to clarify what this entails it is necessary to consider just how our concepts are organized. Personal construct theory throws considerable light on this question, but is less informative about fantasy, which requires separate exploration. The main chapter focuses on the origins and interpretation of metaphor, in which quite disparate concepts are united but which we understand nevertheless. Existing theories of metaphor are unsatisfactory, but personal construct theory again helps resolve the psychological-linguistic issues. Finally, the question is raised as to why a good metaphor produces a response which is recognizably aesthetic in character, and its implications for our aesthetic responses to other art forms are explored.

Best known for his work "The Postmodern Condition", Jean-Francois Lyotard is one of the leading figures in contemporary French philosophy. This collection of articles offers an estimation and critique of his work. While the various chapters deal with different aspects of Lyotard's writings, they are all concerned with the question of judgement. The importance to Lyotard of judgement, and how it is to be judged, is a recurrent theme throughout the entire range of his work. It is particularly evident in his continuing engagement with the work of Kant. Lyotard's own essay, "Sensus Communis", which opens this volume, investigates through Kant the presuppositions of judgement. Other essays variously consider how in his writings Lyotard has rendered problematic existing forms of aesthetic, ethical, legal and political judgement. This book should be of interest to undergraduates, postgraduates and academics of philosophy, literary theory, cultural studies and French studies.

The Arabesque from Kant to Comics tracks the life and afterlife of the arabesque in its surprising transformation from an iconoclastic literary theory of early German Romanticism to aesthetic experimentation in both avant-garde art and popular culture. Its explosive growth in popularity was followed by an inevitable taming as arabesques became staples in book illustration, poetry publications, and even the decoration of printed scores. The subversive potential of the arabesque was preserved in one of its most surprising offspring, the comic strip: born at the moment when the cholera pandemic first swept through Europe, the comic translated the arabesque's rank growth into unnerving lawlessness and sequences of contagious visual slapstick. Focusing roughly on the period between 1780 and 1880, this book illuminates the intersecting histories of avant-garde theories of writing, visual culture, and even the disciplinary origins of art history. In the process, it explores media history and intermediality, social networks and cultural transfer, as well as the rise of new and nontraditional art forms. This book will be of particular interest to scholars of art history, intellectual history, European art, aesthetics, book illustration, material culture, reproduction, comics, and German history.

In Philosophy of Song and Singing: An Introduction, Jeanette Bicknell explores key aesthetic, ethical, and other philosophical questions that have not yet been thoroughly researched by philosophers, musicologists, or scientists. Issues addressed include: The relationship between the meaning of a song's words and its music The performer's role and the ensuing gender complications, social ontology, and personal identity The performer's ethical obligations to audiences, composers, lyricists, and those for whom the material holds particular significance The metaphysical status of isolated solo performances compared to the continuous singing of opera or the interrupted singing of stage and screen musicals Each chapter focuses on one major musical example and includes several shorter discussions of other selections. All have been chosen for their illustrative power and their accessibility for any interested reader and are readily available.

China is currently afflicted by enormous environmental problems. This book, drawing on ancient and modern Chinese environmental thinking, considers what it is that makes an environment a desirable place for living. The book emphasises ideas of beauty, and discusses how these ideas can be applied in natural, agricultural and urban environments in order to produce desirable environments. The book argues that environment is both a product of nature and of human beings, and as such is potentially alterable by culture. The book explores the three aspects of environmental beauty whereby such alteration might be beneficially made: integrated and holistic; ecological and man-made; and authentic and everyday. This book addresses environmental issues by distinctively suggesting that an aesthetic approach inspired from ancient Chinese tradition could help us overcome the many problems that human beings have created at local and global levels. Although its main focus is the traditional and current contexts of the People's Republic of China, the book transcends national borders. A typical example is the ancient Chinese thought system and cultural practice of Feng Shui ( ) that sought to negotiate how the natural environment and human constructions can cohabit without destructing each other. The author evokes that sought-after harmony through the powerful image of gardens of life whose environmental beauty can be found in traditional Chinese gardens and palaces as well as historically and culturally preserved cities.

For British playwright, John Osborne, there are no brave causes; only people who muddle through life, who hurt, and are often hurt in return. This study deals with Osborne's complete oeuvre and critically examines its form and technique; the function of the gaze; its construction of gender; and the relationship between Osborne's life and work. Gilleman has also traced the evolution of Osborne's reception by turning to critical reviews at the beginning of each chapter.

Paul Virilio is an innovative figure in the study of architecture, space, and the city. Virilio for Architects primes readers for their first encounter with his crucial texts on some of the vital theoretical debates of the twenty-first century, including: Oblique Architecture and Bunker Archeology Critical Space and the Overexposed City The Ultracity and Very High Buildings Grey Ecology and Global Hypermovement In exploring Virilio's most important architectural ideas and their impact, John Armitage traces his engagement with other key architectural and scientific thinkers such as Claude Parent, Benoit B. Mandelbrot, and Bernard Tschumi. Virilio for Architects allows students, researchers, and non-academic readers to connect with Virilio's distinctive architectural theories, critical studies, and fresh ideas.

Originally published in 1924, this title is substantially a continuation of Baudouin's earlier work Studies in Psychoanalysis, being an application of psychoanalysis to the theory of aesthetics, as illustrated by a detailed study of the works of the Belgian poet Emile Verhaeren. The 'interpretation' Freud has supplied for dreams Baudouin attempts - and archives - for the imagery of the artistic creator. The work is in part based upon private documents supplied to the author by Madame Verhaeren, an autograph letter, and a previously unpublished poem.

This book focuses on a dimension of art which the philosophical tradition (from Plato to Hegel and even Adorno) has consistently overlooked, such was its commitment - explicit or implicit - to mimesis and the metaphysics of truth it presupposes. De Beistegui refers to this dimension, which unfolds outside the space that stretches between the sensible and the supersensible - the space of metaphysics itself - as the hypersensible and show how the operation of art to which it corresponds is best described as metaphorical. The movement of the book, then, is from the classical or metaphysical aesthetics of mimesis (Part One) to the aesthetics of the hypersensible and metaphor (Part Two). Against much of the history of aesthetics and the metaphysical discourse on art, he argues that the philosophical value of art doesn't consist in its ability to bridge the space between the sensible and the supersensible, or the image and the Idea, and reveal the sensible as proto-conceptual, but to open up a different sense of the sensible. His aim, then, is to shift the place and role that philosophy attributes to art.

First Published in 2005. Routledge is an imprint of Taylor & Francis, an informa company.

This book engages debates in current art criticism concerning the turn toward participatory works of art. In particular, it analyzes ludic participation, in which play and games are used organizationally so that participants actively engage with or complete the work of art through their play. Here Stott explores the complex and systematic organization of works of ludic participation, showing how these correlate with social systems of communication, exhibition, and governance. At a time when the advocacy of play and participation has become widespread in our culture, he addresses the shortage of literature on the use of play and games in modern and contemporary arts practice in order to begin a play theory of organization and governance.

This work outlines a new methodology for film analysis based on the radical materialist thought of Baruch Spinoza, re-evaluating contemporary cognitive media theory and philosophical theories on the emotional and intellectual aspects of film experience. Sticchi's exploration of Spinozian philosophy creates an experiential constructive model to blend the affective and intellectual aspects of cognition, and to combine it with different philosophical interpretations of film theory. Spinoza's embodied philosophy rejected logical and ethical dualisms, and established a perfect parallelism between sensation and reason and provides the opportunity to address negative emotions and sad passions without referring exclusively to traditional notions such as catharsis or sublimation, and to put forth a practical/embodied notion of Film-Philosophy. This new analytical approach is tested on four case studies, films that challenge the viewer's emotional engagement since they display situations of cosmic failure and depict controversial and damaged characters: A Serious Man (2009); Melancholia (2011); The Act of Killing (2012) and Only Lovers Left Alive (2013). This book is an important addition to the literature in Film Studies, particularly in Cognitive Film Theory and Philosophy of Film. Its affective and semantic analyses of film experience (studies of embodied conceptualisation), connecting Spinoza's thought to the analysis of audiovisual media, will also be of interest to Philosophy scholars and in academic courses of film theory, film-philosophy and cognitive film studies.

This book places Benjamin's writing on revolution in the context of his conception of historical knowledge. The fundamental problem that faces any analysis of Benjamin's approach to revolution is that he deploys notions that belong to the domain of individual experience. His theory of modernity with its emphasis on the disintegration of collective experience further aggravates the problem. Benjamin himself understood the problem of revolution to be primarily that of the conceptualization of collective experience (its possibility and sites) under the conditions of modern bourgeois society. The novelty of his approach to revolution lies in the fact that he directly connects it with historical experience. Benjamin's conception of revolution thus constitutes an integral part of his distinctive theory of historical knowledge, which is also essentially a theory of experience. Through a detailed study of Benjamin's writings on the topics of the child and the dream, and an analysis of his ideas of history, the fulfilled wish, similitude and communist society, this book shows how the conceptual analysis of his corpus can get to the heart of Benjamin's conception of revolutionary experience and distil its difficulties and mechanisms.

This edited collection sets forth a new understanding of aesthetic-moral judgment organized around three key concepts: pleasure, reflection, and accountability. The overarching theme is that art is not merely a representation or expression like any other, but that it promotes shared moral understanding and helps us engage in meaning-making. This volume offers an alternative to brain-centric and realist approaches to aesthetics. It features original essays from a number of leading philosophers of art, aesthetics, ethics, and perception, including Elizabeth Burns Coleman, Garrett Cullity, Cynthia A. Freeland, Ivan Gaskell, Paul Guyer, Jane Kneller, Keith Lehrer, Mohan Matthen, Jennifer A. McMahon, Bence Nanay, Nancy Sherman, and Robert Sinnerbrink. Part I of the book analyses the elements of aesthetic experience-pleasure, preference, and imagination-with the individual conceived as part of a particular cultural context and network of other minds. The chapters in Part II explain how it is possible for cultural learning to impact these elements through consensus building, an impulse to objectivity, emotional expression, and reflection. Finally, the chapters in Part III converge on the role of dissonance, difference, and diversity in promoting cultural understanding and advancement. Social Aesthetics and Moral Judgment will appeal to philosophers of art and aesthetics, as well as scholars in other disciplines interested in issues related to art and cultural exchange.

This volume explores how the visual arts are presenting and responding to Christian theology and demonstrates how modern and contemporary artists and artworks have actively engaged in conversation with Christianity. Modern intellectual enquiry has often been reluctant to engage theology as an enriching or useful form of visual analysis, but critics are increasingly revisiting religious narratives and Christian thought in pursuit of understanding our present-day visual culture. In this book an international group of contributors demonstrate how theology is often implicit within artworks and how, regardless of a viewer's personal faith, it can become implicit in a viewer's visual encounter. Their observations include deliberate juxtaposition of Christian symbols, imaginative play with theologies, the validation of non-confessional or secular public engagement, and inversions of biblical interpretation. Case studies such as an interactive Easter, glow-sticks as sacrament, and visualisation of the Bible's polyphonic voices enrich this discussion. Together, they call for a greater interpretative generosity and more nuance around theology's cultural contexts in the modern era. By engaging with theology, culture, and the visual art, this collection offers a fresh lens through which to see the interaction of religion and art. As such, it will be of great use to those working in Religion and the Arts, Visual Art, Material Religion, Theology, Aesthetics, and Cultural Studies.

While the current philosophical debate surrounding Hegel's aesthetics focuses heavily on the philosopher's controversial 'end of art' thesis, its participants rarely give attention to Hegel's ideas on the nature of beauty and its relation to art. This study seeks to remedy this oversight by placing Hegel's views on beauty front and center. Peters asks us to rethink the common assumption that Hegelian beauty is exclusive to art and argues that for Hegel beauty, like art, is subject to historical development. Her careful analysis of Hegel's notion of beauty not only has crucial implications for our understanding of the 'end of art' and Hegel's aesthetics in general, but also sheds light on other fields of Hegel's philosophy, in particular his anthropology and aspects of his ethical thought.

With its demand that works of art be judged according to the their morally didactic content, Tolstoy's reviled aesthetics has seemed to exclude from the canon far too many works widely accepted as masterpieces, including Shakespeare and Beethoven. This book, first published in 1985, argues that these are not mere oversights on the part of Tolstoy: he knew full well the consequences of his line of reasoning. The author contends that, even if we disagree with and eventually reject much of what Tolstoy concludes, his account of the nature and purpose of art is nevertheless worth consideration. Diffey's argument by no means accepts all of 'What is Art?', but by suggesting that the work is best interpreted as a counterpoint to the amoral aestheticism prevalent in Russia at the time, he does much to restore it to a status deserving attention, particularly in today's climate of extreme relativism.

With the emerging dominance of digital technology, the time is ripe to reconsider the nature of the image. Some say that there is no longer a phenomenal image, only disembodied information (0-1) waiting to be configured. For photography, this implies that a faith in the principle of an "evidential force" of the impossibility of doubting that the subject was before the lens is no longer plausible. Technologically speaking, we have arrived at a point where the manipulation of the image is an ever-present possibility, when once it was difficult, if not impossible.

What are the key moments in the genealogy of the Western image which might illuminate the present status of the image? And what exactly is the situation to which we have arrived as far as the image is concerned? These are the questions guiding the reflections in this book. In it we move, in Part 1, from a study of the Greek to the Byzantine image, from the Renaissance image and the image in the Enlightenment to the image as it emerges in the Industrial Revolution.

Part 2 examines key aspects of the image today, such as the digital and the cinema image, as well as the work of philosophers of the image, including: Roland Barthes, Walter Benjamin, Gilles Deleuze, Jean-Paul Sartre and Bernard Stiegler. "

This book is a theoretical examination of the relationship between the face, identity, photography, and temporality, focusing on the temporal episteme of selfie practice. Claire Raymond investigates how the selfie's involvement with time and self emerges from capitalist ideologies of identity and time. The book leverages theories from Katharina Pistor, Jacques Lacan, Roegnvaldur Ingthorsson, and Hans Belting to explore the ways in which the selfie imposes a dominant ideology on subjectivity by manipulating the affect of time. The selfie is understood in contrast to the self-portrait. Artists discussed include James Tylor, Shelley Niro, Ellen Carey, Graham MacIndoe, and LaToya Ruby Frazier. The book will be of interest to scholars working in visual culture, history of photography, and critical theory. It will also appeal to scholars of philosophy and, in particular, of the intersection of aesthetic theory and theories of ontology, epistemology, and temporality.

Beauty today is a paradox. The cult of beauty is ubiquitous but it has lost its transcendence and become little more than an aspect of consumerism, the aesthetic dimension of capitalism. The sublime and unsettling aspects of beauty have given way to corporeal pleasures and 'likes', resulting in a kind of 'pornography' of beauty. In this book, cultural theorist Byung-Chul Han reinvigorates aesthetic theory for our digital age. He interrogates our preoccupation with all things slick and smooth, from Jeff Koon's sculptures and the iPhone to Brazilian waxing. Reaching far deeper than our superficial reactions to viral videos and memes, Han reclaims beauty, showing how it manifests itself as truth, temptation and even disaster. This wide-ranging and profound exploration of beauty, encompassing ethical and political considerations as well as aesthetic, will appeal to all those interested in cultural and aesthetic theory, philosophy and digital media.

Across the academy, scholars are debating the question of what bearing scientific inquiry has upon the humanities. The latest addition to the AFI Film Readers series, Cognitive Media Theory takes up this question in the context of film and media studies. This collection of essays by internationally recognized researchers in film and media studies, psychology, and philosophy offers film and media scholars and advanced students an introduction to contemporary cognitive media theory-an approach to the study of diverse media forms and content that draws upon both the methods and explanations of the sciences and the humanities. Exploring topics that range from color perception to the moral appraisal of characters to our interactive engagement with videogames, Cognitive Media Theory showcases the richness and diversity of cognitivist research. This volume will be of interest not only to students and scholars of film and media, but to anyone interested in the possibility of a productive relationship between the sciences and humanities.

Of all the topics in the history of philosophy, the history of different forms of thinking and contemplation is one of the most important, and yet is also relatively overlooked. What is it to think philosophically? How did different forms of thinking-reflection, contemplation, critique and analysis-emerge in different epochs? This collection offers a rich and diverse philosophical exploration of the history of contemplation, from the classical period to the twenty-first century. It covers canonical figures including Plato, Aristotle, Descartes and Kant, as well as debates in less well-known areas such as classical Indian and Islamic thought and the role of speculation in twentieth-century Russian philosophy. Comprising twenty-two chapters by an international team of contributors, the volume is divided into five parts: * Flourishing and Thinking from Homer to Hume * The Thinking of Thinking from Augustine to Goedel * Images and Thinking from Plotinus to Unger * Bodies of Thought and Habits of Thinking from Plato to Irigaray * The Efficacy of Thinking from Sextus to Bataille Thought: A Philosophical History is the first comprehensive investigation of the history of philosophical thought and contemplation. As such, it is a landmark publication for anyone researching and teaching the history of philosophy, and a valuable resource for those studying the subject in related fields such as literature, religion, sociology and the history of ideas.

In this original and far-reaching contribution to the philosophy of religion, Brian R. Clack examines the manner in which religious belief emerges from the turbulence and anxiety of human existence. Taking his cue from Freud's suggestion that human life is so hard to bear that it requires nothing short of cultural and psychological palliative care, Clack explores each of the 'palliative measures' Freud catalogues - intoxicants, religion, art and love - and evaluates their role in the mitigation of suffering and the provision of the assistance required for an endurable life. This examination provides the context for an investigation into the meaning and function of religious belief when considered as a palliative. Clack initially subjects religion to ferocious critique, defending the psychoanalytic judgment that religious beliefs operate as wish-fulfilling illusions, but then elaborates a revised understanding of religion, one in which comforting illusions are banished and in which religious belief faces up to reality and reconciles us both to the pains and disappointments of existence and to our nullity and inevitable annihilation. in this genuinely interdisciplinary work, Clack breaks new ground by using detailed explorations of the phenomena of drug-use, romantic love and the enjoyment of art in order to throw light on the meaning and nature of religion. This book will be vital reading for anyone concerned with the fundamental questions of religious belief, the psychoanalytic approach to culture, or simply the unavoidable existential problems lying at the very heart of human life.

Originally published in Italian in 2010, this book is the first to address the theory of atmospheres in a thorough and systematic way. It examines the role of atmospheres in daily life, and defines their main characteristics. Outlining the typical phenomenological situations in which we experience atmospheres, it assesses their impact on contemporary aesthetics. It puts forward a philosophical approach which systematises a constellation of affects and climates, finds patterns in the emotional tones of different spaces (affordances) and assesses their impact on the felt body. It also critically discusses the spatial turn invoked by several of the social sciences, and argues that there is a need for a non-psychologistic rethinking of the philosophy of emotions. It provides a history of the term 'atmosphere' and of the concepts anticipating its meaning (genius loci, aura, Stimmung, numinous, emotional design and ambiance), and examines the main ontological characteristics of atmospheres and their principal phenomenological characteristics. It concludes by showing how atmospheres affect our emotions, our bodies' reactions, our state of mind and, as a result, our behaviour and judgments. Griffero assesses how atmospheres are more effective than we have been rationally willing to admit, and to what extent traditional aesthetics, unilaterally oriented towards art, has underestimated this truth.